| To conclude this section may we just add that | | | | Cor 15:31). We tabulate the forms of death in the |
| Newton's subjects emphasize strongly that God is | | | | following: |
| never once seen in the higher realms, although a | | | | 1) Death to higher realities and verities |
| strong feeling of a Supreme Power is felt ruling the | | | | 2) Death to a higher awareness of divinity |
| ongoings of devachan, or "heaven," and the kinetic | | | | 3) Death of one's slumber in matter |
| motion of magnetic streams of energy flowing in the | | | | 4) Death of the false ego and its carnal, self-centered |
| atmosphere and environment. This truth denounces | | | | desires |
| certain religious beliefs that in heaven one would finally | | | | 5) Death of sleep |
| see God face to face--for while on earth one may not | | | | 6) Death of the physical and etheric bodies |
| see God's face and live, one would surely behold | | | | 7) Death of the astral body |
| God's countenance in heaven. This principle has been | | | | 8) Death of the mental form |
| vmisunderstood and misinterpreted for the past two | | | | We will briefly describe each one: death to higher |
| thousand years; it should actually be understood in a | | | | realities and verities, and the death to higher |
| mystical rather than in a literal manner. It reminds us of | | | | awareness of divinity are related. This is in fact the |
| Gautama Buddha's silence when questioned about | | | | involutionary path of the soul as it descends for the |
| God--the implication of his subtle answer revealing a | | | | first time in a new cycle of manifestation, or |
| profound truth to the initiated. | | | | "manvantara." In involution the soul loses a certain |
| Summarizing the scientific viewpoint on death and the | | | | awareness only to regain it with an enhancement |
| afterlife--based on years of careful psychical, | | | | during the Path of Return. Most souls prolong this |
| parapsychological research--the following conclusions | | | | period of ignorance and awareness of higher |
| have been reached: | | | | multidimensional truths by their own free-will. |
| 1) That humans are essentially immaterial in nature and | | | | Death of one's slumber in matter is the awakening of |
| that the human essence, or self-awareness, survives | | | | the soul's aspiration to spiritual |
| physical death. | | | | possibilities--paradoxically, it could also mean being |
| 2) That human soul-units exist at differentiated levels | | | | spiritually unconscious; this is followed by the death, or |
| of awareness in dimensions beyond the physical | | | | transcendence of the false ego and its expressions in |
| light-spectrum, beyond the reach of physical sensory | | | | the movement within the evolutionary spiral. The death |
| perception. | | | | of sleep occurs every night as the soul takes flight to |
| 3) That contact with departed souls is a possible feat | | | | subtle worlds. Death of the physical and etheric bodies |
| under certain conditions and circumstances. | | | | occur when one leaves the present incarnation for the |
| 4) That all human soul-units periodically re-embody or | | | | astral world. This is followed by the deaths of the |
| reincarnate to continue their evolution. | | | | astral and mental forms as the soul rises higher and |
| 5) That all re-embody according to the law of | | | | higher to rest for a period in the causal body before |
| causation, or karma; or soul desire. | | | | preparing to reincarnate. |
| DISCUSSIONS | | | | Knowledge of the nature of death and the other |
| As we have seen in the previous chapter, death | | | | worlds are important subjects for every |
| according to the various traditions, metaphysical | | | | metaphysician. As said earlier in this paper, in the |
| experiences and modern scientific discoveries, does | | | | course of one's metaphysical ministry, one would often |
| not annihilate the human soul; and relationships formed | | | | encounter individuals in bereavement requiring comfort |
| on the physical plane do not cease at the termination | | | | and solace. Equipped with a higher understanding of |
| of one's incarnation, as is normally believed; also, one's | | | | the nature of death and the purpose of life, |
| aspirations, goals and ambitions, though simply and | | | | metaphysicians are in a better position to enlighten |
| seemingly cut-short prematurely at a stroke of the | | | | humanity, and to fulfill one of their functions as |
| scythe by the grim reaper called death, is actually | | | | ministers. To Catholics, administering the "Extreme |
| brought over to the Otherside for a further strategic | | | | Unction," or the last sacrament to the dying may be |
| development that would bloom in a later incarnation. | | | | considered vital. But to the metaphysician, much more |
| We have also seen that the nature of death and the | | | | is required to guide the soul through the dying process. |
| afterlife can be known to those who are willing to | | | | With the appropriate knowledge and occult ability, the |
| develop the necessary sensory faculties of the astral | | | | metaphysician may assist souls in making a more |
| form and its ability of soul-flight. Additionally, we have | | | | meaningful transition. Deathbed-rites of an occult |
| dealt somewhat of the nature of heaven and hell, | | | | formula and design, taking the bardo into consideration, |
| including the Judgment, from the various metaphysical, | | | | are needed by those engaged in the metaphysical |
| religious and scientific perspectives. We have | | | | field. |
| described and hinted of some of the ways and means | | | | The importance and purpose of life should be |
| of avoiding those undesired experiences, states and | | | | appended and stressed in those rites as a lesson not |
| conditions to be found in the bardo, and even in the | | | | only for the departed, but for those who are left |
| lower astral. Non-attachment to the physical form and | | | | behind. An experience of a loss of a beloved one |
| earthly life is helpful in the process of a peaceful and | | | | through the portals of death on the part of grieving and |
| easy transition, and in a smooth journey through the | | | | confused individuals should be looked upon by |
| bardo--this ought to be kept in mind. And lastly, with the | | | | metaphysicians as opportunities for the sowing of the |
| descriptions by subjects of NDEs and communications | | | | seeds of truth into their receptive consciousness. |
| from the beyond concerning the death process, we | | | | Metaphysicians as farmers in the vineyard of truth |
| can be assured that dying does not have to entail any | | | | should play their part perfectly. By offering various |
| mental, emotional or physical agony; on the contrary, it | | | | truths concerning the nature of death-truths that are |
| may result in one of the most joyful states that | | | | rational, logical, helpful and spiritually stimulating--we |
| average souls may experience at its present | | | | improve the whole image of the metaphysical ministry |
| evolutionary level. It provides a certain pre-taste of | | | | in the minds of the public. The more metaphysicians |
| what the nirvanic state is like when once the soul is | | | | have to offer to the public as to occult and esoteric |
| liberated and fully aware of its divine unity with All That | | | | knowledge and as to the expressions of their high |
| Is. | | | | psychism, the more will the public's awareness be |
| Humans may fear death, but "being dead" is actually | | | | stirred and lifted to a higher plane of consciousness. |
| the present state of awareness of most people. To | | | | Metaphysics as a synthesis of religious, spiritual, |
| be unaware of one's higher microcosmic principles is | | | | philosophical, and scientific truths has the capacity to |
| simply a consciousness of death. What separates the | | | | offer what traditional forms of religion, science and |
| seen from the unseen is the level of one's waking | | | | modern philosophies are incapable of offering--that is, |
| consciousness, and the psychological impurities within | | | | real help. |
| one's subconscious mind. There are several | | | | SUMMARY AND CONCLUSIONS |
| components in the microcosm making up what we call | | | | In the Introduction of this paper we presented the |
| the divine, human being. The more components we are | | | | purpose and the need of why this subject had to be |
| aware and conscious of, the more alive we become in | | | | written and discussed--of the importance of its place in |
| the spiritual sense. Non-experience of the higher | | | | the metaphysical ministry as well as its influence upon |
| principles and realities do not mean that they do not | | | | the individual and society as a whole. This purpose |
| exist, it is just that the faculty for higher perception has | | | | was again stressed in the previous chapter. In order to |
| not yet been developed. Fear is what closes the veil | | | | organize our thoughts regarding the subject, we |
| to spiritual knowing. When we fear, we circumscribe | | | | formulated several themes that would be the basis for |
| our consciousness. Fear of the unknown, is the | | | | the structure of our paper. Our fundamental themes |
| ignorance of the source of our fear. Identification with | | | | consisted of the following: |
| mortal principles simply perpetuates (or perpetrates?) | | | | 1) The survival of personal consciousness |
| one's mortal existence as a normal human being--and | | | | 2) The process of transition |
| it also maintains one's fears. We are meant to be | | | | 3) The nature of life after so-called death |
| perfect--as advised by the Piscean Master--perfect in | | | | The structure of our findings and of this paper, was |
| consciousness, in knowledge, and in awareness. | | | | based upon four perspectives: |
| Attaining immortality, or awareness of such, requires | | | | 1) Religion/mythology |
| the shedding of mortal concepts, beliefs, attitudes and | | | | 2) The occult tradition |
| feelings. With such spiritual labour we gradually build the | | | | 3) Tibetan Buddhism |
| link between the lower and higher principles and ensure | | | | 4) Parapsychology |
| the continuity of consciousness, and the awareness of | | | | From each perspective, we initially dealt with the basic |
| the illusory nature of death. With each extermination of | | | | themes from a certain point of view, but ended up with |
| a false concept we become more alive in a spiritual | | | | the same findings, the same conclusions, and the same |
| sense. Death, "the last enemy," as declared in | | | | cosmic truths; nevertheless, among the above |
| scriptures, though inevitable, will be swallowed up in | | | | perspectives, there is still much to be said about religion |
| victory when once its maya-nature is understood and | | | | as a whole that has somewhat misrepresented the |
| the continuity of consciousness acquired. Death will | | | | spiritual truths as taught by their founders. We are |
| then lose its sting. Death ends when once the | | | | certain, though, that every metaphysician would |
| multidimensionality of one's being is realized, and when | | | | research into this subject sooner or later as it is |
| once one's liberation from the wheel of reincarnation is | | | | mentally and spiritually rewarding. In years to come |
| attained. What we call death is an illusion. This is | | | | "death" will be a time of celebration and not a time of |
| echoed in the words of the Taoist poet, Chuang Tzu: | | | | mourning as it is now. |
| "Birth is not a beginning, death is not an end." | | | | Finally, in the fifth chapter, we discussed on humanity's |
| Fear simply robs individuals of their physical, emotional, | | | | basic psychological problem--that of senseless fear. |
| mental and spiritual energies--energies which could be | | | | We have seen how this fear robs man of his or her |
| used for more constructive and creative purposes. | | | | true life as a divine son or daughter of God living an |
| When enlightened of the nature of death, like Socrates, | | | | abundant life in the here and now. We have also |
| we will not fear it; and this knowledge, understanding, | | | | briefly discussed how the elimination of the fear of |
| and enlightenment would greatly help humanity to live | | | | death would transform the individual and society as a |
| an abundant life, as promised by Master Jesus. Like a | | | | whole. |
| chain effect, the awareness of the non-existence of | | | | To sublimate and transcend this fear condition that |
| death and the truth of man's purpose for being would | | | | overwhelms society we suggest that additional |
| improve the quality, nature, and service of every | | | | research be conducted into along the lines of |
| governmental department and institution, affecting | | | | soul-investigation, and into the many other principles of |
| society's consciousness, development and welfare. But | | | | the bardo process not discussed or discovered by |
| to return to the emotion of fear ingrained in Man, there | | | | Tibetan Lamas. Ways of researching into this should |
| are several principles that assist one to "die" without | | | | be conducted in a scientific and intuitive manner, though |
| fear: | | | | this may not always be through conventional methods. |
| 1) Non-attachment to physical form, earthly | | | | Researchers should not fear probing into the invisible, |
| possessions, and relationships. | | | | into the immaterial, or into the abstract. Through |
| 2) Understanding that death is natural and that it does | | | | research within a single avenue, other possibilities will |
| not end one's aspirations. | | | | present themselves. An answer to a single question |
| 3) Understanding and being aware of one's true nature | | | | begets many more questions, ad infinity; thus humanity |
| as divine and immortal. | | | | progresses. |
| 3) Preparation through spiritual practices such as | | | | Bibliography |
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| From a higher perspective, death is no enemy. It is a | | | | Publishing Company, London. |
| merciful friend that grants us rest at a time when we | | | | Barrie, Donald C. 1991 You Need Not Age Nor Die! |
| need it. It provides a moment's respite until we | | | | Finbarr International, Folkestone, England. |
| re-engage ourselves in the battle of life through | | | | Budge, E.A. Wallis (Trans) 1953 Book of the Dead, The. |
| another incarnation with new--or old, unlearned | | | | Routledge & Kegan Paul, Ltd. London. |
| experiences. What is important is the assimilation of | | | | Chaney, Earlyne 1989 Mystery of Death and Dying, |
| experience, for if it does not take place, it will have to | | | | The. Samuel Weiser, York Beach, Maine. |
| be undergone again and again until the lesson inherent | | | | Currie, Ian 1995 You Cannot Die. Element Books Ltd, |
| in each one is learnt by the soul; this can sometimes | | | | Dorset, England. |
| prove to be wearisome. Life on earth should not be | | | | Drolma, Delog Dawa 1995 Delog: Journey to Realms |
| seen as a chance happening, as a biological | | | | Beyond Death. Padma Publishing, Junction City, CA. |
| occurrence in time and space, or as a chemical | | | | Evans-Wentz, W.Y. (ed) 1975 Tibetan Book of the |
| formation spawned by chaotic forces. Life is Real, is | | | | Dead, The. Oxford University Press, England. |
| the only Reality and has a definite purpose. Knowing | | | | Lauf, Detlief Ingo 1989Secret Doctrines of the Tibetan |
| that life was formed on the earth plane for a purpose | | | | Books of the Dead. Shambhala Publications, Inc., |
| encourages the soul to discover that purpose. | | | | Dorset, England. |
| Soul-objective is known to the awareness-principle at | | | | Liverziani, Filipo 1991 Life, Death & Consciousness. |
| deeper levels of consciousness and at the conscious | | | | Prism Press, Dorset, England. |
| level prior to incarnation. The purpose or intent of the | | | | Lodo, Lama 1987Bardo Teachings: The Way of Death |
| Spirit, however, is normally forgotten once the "waters | | | | and Rebirth, Snow Lion Publications, Ithaca, New York. |
| of Lethe" is drunk during the process of birthing. | | | | Ma`sumian, Farnaz 1995 Life After Death. Oneworld |
| Our main task set by evolution is to be aware or more | | | | Publications, Oxford, England. |
| conscious of the "unconscious" levels of the mind; thus | | | | Newton, Michael 1995 Journey of Souls. Llewellyn |
| transcending the state of mediocrity or mortality. Mortal | | | | Publications, Minnesota. |
| beings are not courageous enough to think, | | | | Poe. Lori M. 1995 Journeys to Worlds Beyond. The |
| contemplate or face the conditions of death, they thus | | | | Place of Light Publisher, Cincinatti, Ohio. |
| miss the true opportunities that life affords. When one | | | | Ramacharaka, Yogi (Year not given) Life Beyond |
| fears death, one has not yet begun to live. "Death" to | | | | Death, The. Yogi Publication Society, Chicago, ILL. |
| average individuals, is always thought of in connection | | | | Rinpoche, Bokar 1993 Death and the Art of Dying, |
| with other people and never their own. This refusal to | | | | Clearpoint Press, San Francisco, CA. |
| be spiritually-aware bind souls to an unproductie life in | | | | Rinpoche, Chokyi Nyima 1991 Bardo Guidebook, The. |
| the cosmic scheme. This is the complaint of all mystics | | | | Ranjung Yeshe Publications, Hong Kong. |
| concerning the sons of men. In the Old Testament we | | | | Saraydarian, Torkom 1993 Science of Meditation, The. |
| read, | | | | Aquarian Educational Group, Sedona, Arizona. |
| "Man lies down and never rises. They rouse not from | | | | -- 1983 Cosmos in Man. Aquarian Educational Group, |
| their sleep." (Job 14:12) | | | | Sedona, Arizona |
| From what we have said so far, it may be surmised | | | | Swedenborg, Emanuel 1958 Heaven and its Wonders |
| that there are various forms of death, and this is true. | | | | and Hell. The Swedenborg Society, London. |
| St. Paul hints of this when he declared, "I die daily" (I | | | | |